وَقُل
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "وَقُل".
فَاِنۡ حَآجُّوۡکَ فَقُلۡ اَسۡلَمۡتُ وَجۡہِیَ لِلّٰہِ وَمَنِ اتَّبَعَنِ ۗ وَقُل لِّلَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ وَالۡاُمِّیّٖنَ ءَاَسۡلَمۡتُمۡ ۚ فَاِنۡ اَسۡلَمُوۡا فَقَدِ اہۡتَدَوۡا ۖ وَّاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡکَ الۡبَلٰغُ ۗ وَاللّٰہُ بَصِیۡرٌۢ بِالۡعِبَادِ
4:126.
5:93, 100; 13:41; 16:83.
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
See {113A} and {1058}.
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
4:126.
5:93, 100; 13:41; 16:83.
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
a
4:126.
b
5:93, 100; 13:41; 16:83.
312
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
384
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
385
See {113A} and {1058}.
386
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
اُولٰٓئِکَ الَّذِیۡنَ یَعۡلَمُ اللّٰہُ مَا فِیۡ قُلُوۡبِہِمۡ فَاَعۡرِضۡ عَنۡہُمۡ وَعِظۡہُمۡ وَقُل لَّہُمۡ فِیۡۤ اَنۡفُسِہِمۡ قَوۡلًۢا بَلِیۡغًا
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
536
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
624
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
وَقُل لِّلَّذِیۡنَ لَا یُؤۡمِنُوۡنَ اعۡمَلُوۡا عَلٰی مَکَانَتِکُمۡ اِنَّا عٰمِلُوۡنَ
6:136; 11:94; 39:40.
6:136; 11:94; 39:40.
Makanah is derived from Kana or Makana and means, station or power (Aqrab). The verse means that though the great prophecies made in this Surah about the ultimate triumph of Islam and the defeat and discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely come to pass.
6:136; 11:94; 39:40.
Commentary:
The Holy Prophet is here commanded to say to disbelievers that bootless quarrelling and fighting serves no useful purpose. Time will show who is in the right and who in the wrong by the results that the actions of Muslims and their opponents produce.
b
6:136; 11:94; 39:40.
b
6:136; 11:94; 39:40.
1502
Commentary:
The Holy Prophet is here commanded to say to disbelievers that bootless quarrelling and fighting serves no useful purpose. Time will show who is in the right and who in the wrong by the results that the actions of Muslims and their opponents produce.
b
6:136; 11:94; 39:40.
1355
Makanah is derived from Kana or Makana and means, station or power (Aqrab). The verse means that though the great prophecies made in this Surah about the ultimate triumph of Islam and the defeat and discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely come to pass.
۞ وَقَضٰی رَبُّکَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ وَبِالۡوٰلِدَیۡنِ اِحۡسٰنًا ۚ اِمَّا یَبۡلُغَنَّ عِنۡدَکَ الۡکِبَرَ اَحَدُہُمَاۤ اَوۡ کِلَاہُمَا فَلَا تَقُل لَّہُمَاۤ اُفٍّ وَّلَا تَنۡہَرۡہُمَا وَقُل لَّہُمَا قَوۡلًا کَرِیۡمًا
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
710
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
711
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
1
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
1953
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
c
2:84; 4:37; 12:41; 41:15.
d
6:152; 29:9; 31:15; 46:16.
1607
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
1608
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
وَاخۡفِضۡ لَہُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحۡمَۃِ وَقُل رَّبِّ ارۡحَمۡہُمَا کَمَا رَبَّیَانِیۡ صَغِیۡرًا
14:42; 46:16; 71:29.
By a beautiful simile the verse inculcates kindness to parents. As parental love is incapable of being adequately repaid, the deficiency in this respect is enjoined to be made up by prayer for them. The prayer shows that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood by their parents.
14:42; 46:16; 71:29.
Important Words:
جناح الذل (wing of humility). جناح is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائرi.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جنح اللیلmeans, the night came on. جناح means wing; hand; upper arm or arm from the shoulder to the elbow; edge; side; wing of an army; protection; a part or portion of a thing. The Arabs say ھو مقصوص الجناح i.e. he has his wings clipped, meaning, he lacks strength or power or ability. One would say انا فی جناح فلان i.e. I am under the protection of such a one. خفض له جناحه means, he lowered to him his wing. The Quranic expression واخفض لھما جناح الذل means, And make soft to them thy submissive side i.e. treat them with gentleness and submissiveness or lower to them the wing of submissiveness, meaning, be submissive to them (Lane & Aqrab).
ذل (dhull) is derived from ذل (dhalla) which means, he or it was or became low, abject, despicable, humble and weak; he or it (an animal) was or became easy, tractable, submissive or manageable; it (a road) was or became beaten or trodden so as to be rendered easy to walk or ride upon; it (a tank) was or became broken. ذل (dhull) is synonymous with ذل (dhill) and means, lowness; paltriness, abasement, and weakness; easiness, tractableness; submissiveness; also gentleness; and mercy. According to Imam Raghib ذل (dhull) is a consequence of subjection and ذل (dhill) is what is after refractoriness (Lane, Aqrab & Mufradat).
Commentary:
The verse uses a beautiful simile to teach the Faithful to be always kind to their parents. It purports to say that as ordinarily a person can never fully repay the love and affection his parents gave him when he was yet a child, he should make up the deficiency by praying for them. The words of the prayer imply that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood.
a
14:42; 46:16; 71:29.
712
这节经文用一种优美的直喻谆谆教诲要和善对待双亲。由于父母对子女的爱是报答不尽的, 这方面的欠缺只能被告诫为他俩祈祷来弥补。这一祈祷表明, 父母到了老年需要小心和热情地侍候, 正像孩子在幼小时需要双亲的照顾一样。
a
14:42; 46:16; 71:29.
1954
Important Words:
جناح الذل (wing of humility). جناح is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائرi.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جنح اللیلmeans, the night came on. جناح means wing; hand; upper arm or arm from the shoulder to the elbow; edge; side; wing of an army; protection; a part or portion of a thing. The Arabs say ھو مقصوص الجناح i.e. he has his wings clipped, meaning, he lacks strength or power or ability. One would say انا فی جناح فلان i.e. I am under the protection of such a one. خفض له جناحه means, he lowered to him his wing. The Quranic expression واخفض لھما جناح الذل means, And make soft to them thy submissive side i.e. treat them with gentleness and submissiveness or lower to them the wing of submissiveness, meaning, be submissive to them (Lane & Aqrab).
ذل (dhull) is derived from ذل (dhalla) which means, he or it was or became low, abject, despicable, humble and weak; he or it (an animal) was or became easy, tractable, submissive or manageable; it (a road) was or became beaten or trodden so as to be rendered easy to walk or ride upon; it (a tank) was or became broken. ذل (dhull) is synonymous with ذل (dhill) and means, lowness; paltriness, abasement, and weakness; easiness, tractableness; submissiveness; also gentleness; and mercy. According to Imam Raghib ذل (dhull) is a consequence of subjection and ذل (dhill) is what is after refractoriness (Lane, Aqrab & Mufradat).
Commentary:
The verse uses a beautiful simile to teach the Faithful to be always kind to their parents. It purports to say that as ordinarily a person can never fully repay the love and affection his parents gave him when he was yet a child, he should make up the deficiency by praying for them. The words of the prayer imply that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood.
a
14:42; 46:16; 71:29.
1609
By a beautiful simile the verse inculcates kindness to parents. As parental love is incapable of being adequately repaid, the deficiency in this respect is enjoined to be made up by prayer for them. The prayer shows that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood by their parents.
وَقُل لِّعِبَادِیۡ یَقُوۡلُوا الَّتِیۡ ہِیَ اَحۡسَنُ ۚ اِنَّ الشَّیۡطٰنَ یَنۡزَغُ بَیۡنَہُمۡ ۚ اِنَّ الشَّیۡطٰنَ کَانَ لِلۡاِنۡسٰنِ عَدُوًّا مُّبِیۡنًا
16:126; 23:97; 41:35.
7:201; 12:101; 41:37.
Commentary:
In v. 16:126 which was actually revealed after the Surah under comment in order of revelation, we have, call unto the way of thy Lord with wisdom and goodly exhortation, and reason with them in a way that is best. The order in which the three precepts to be followed in preaching have been mentioned in these words has been closely observed in the teaching given in the present Surah. This constitutes a strong argument in favour of the contention that the chapters and verses of the Quran have been arranged in an intelligent order and not placed haphazard. Verses 24-40 of the present Surah embody some of the excellent teachings of the Quran and end with the words, this is part of that wisdom which thy Lord has revealed to thee (v. 40). These words correspond to the first injunction contained in 16:126, viz. call unto the way of thy Lord with wisdom. Verses 40-53 begin with the theme "set not up with Allah any other god" and proceed to give teachings concerning the Unity of God. This corresponds to the second precept contained in 16:126 and is expressed by the words "goodly exhortation." A discourse on the Unity of God makes a natural appeal to the sentiments of man. The third principle mentioned in 16:126 was, reason with them in a way that is best. This corresponds to the third injunction, beginning with the verse under comment, viz. say to My servants that they should speak that which is best.
The verse also contains the hint that if Muslims desire to hasten the day of the spiritual resurrection referred to in the previous verse when the whole of Arabia would become Muslim, they should adopt a manner of discourse best calculated to help disbelievers accept Islam.
g
16:126; 23:97; 41:35.
h
7:201; 12:101; 41:37.
a
16:126; 23:97; 41:35.
b
7:201; 12:101; 41:37.
1983
Commentary:
In v. 16:126 which was actually revealed after the Surah under comment in order of revelation, we have, call unto the way of thy Lord with wisdom and goodly exhortation, and reason with them in a way that is best. The order in which the three precepts to be followed in preaching have been mentioned in these words has been closely observed in the teaching given in the present Surah. This constitutes a strong argument in favour of the contention that the chapters and verses of the Quran have been arranged in an intelligent order and not placed haphazard. Verses 24-40 of the present Surah embody some of the excellent teachings of the Quran and end with the words, this is part of that wisdom which thy Lord has revealed to thee (v. 40). These words correspond to the first injunction contained in 16:126, viz. call unto the way of thy Lord with wisdom. Verses 40-53 begin with the theme "set not up with Allah any other god" and proceed to give teachings concerning the Unity of God. This corresponds to the second precept contained in 16:126 and is expressed by the words "goodly exhortation." A discourse on the Unity of God makes a natural appeal to the sentiments of man. The third principle mentioned in 16:126 was, reason with them in a way that is best. This corresponds to the third injunction, beginning with the verse under comment, viz. say to My servants that they should speak that which is best.
The verse also contains the hint that if Muslims desire to hasten the day of the spiritual resurrection referred to in the previous verse when the whole of Arabia would become Muslim, they should adopt a manner of discourse best calculated to help disbelievers accept Islam.
b
16:126; 23:97; 41:35.
c
7:201; 12:101; 41:37.
وَقُل رَّبِّ اَدۡخِلۡنِیۡ مُدۡخَلَ صِدۡقٍ وَّاَخۡرِجۡنِیۡ مُخۡرَجَ صِدۡقٍ وَّاجۡعَل لِّیۡ مِنۡ لَّدُنۡکَ سُلۡطٰنًا نَّصِیۡرًا
这节经文中说, 在接受了穆圣的祈祷和恳求之后, 安拉赐给他一个喜讯, 为了实现 “安拉是圣洁的, 他在夜间使他的仆人从禁寺到远寺。” (17:2) 这句话中的那一预言, 要把他带到麦地那。在期待实现这一预言时, 他受命祈祷, 他进入麦地那可以获得双重的幸福, 因此他离开他当时生活的麦加也可以获得双重的幸福。
یہ صِدْقٍ کے لفظ کا ترجمہ ہے جس کے معنے ظاہر و باطن میں نیک بات کے ہوتے ہیں۔ (مفردات راغب)
گو رسول کریم صلی اللہ علیہ وسلم مکہ سے پہلے نکلے اور مدینہ میں بعد میں داخل ہوئے‘ لیکن اللہ تعالیٰ نے پہلے داخل ہونے کا ذکر کیا اور پھر نکلنے کا ذکر کیا۔ داخل ہونے سے مراد مدینہ میں داخل ہونا نہیں بلکہ مکہ کو فتح کرکے دوبارہ مکہ میں داخل ہونا ہے اس طرح اللہ تعالیٰ نے محمد رسول اللہ صلی اللہ علیہ وسلم کو اس صدمہ سے بچا لیا جو مکہ چھوڑنے کی وجہ سے آپ کو ہو سکتا تھا۔ اور مکہ چھوڑنے کے وقت ہی ایسی وحی کر دی جس میں یہ اشارہ پایا جاتا تھا کہ تم پھر دوبارہ مکہ میں آؤ گے۔
اس میں حضرت ابوبکرؓ کی طرف اشارہ ہے اور دعا سکھائی ہے کہ اے اللہ مجھے اپنے پاس سے سچائی کا گواہ اور مددگار عطا فرما۔
In acceptance of his prayers and supplications, the Holy Prophet in this verse has been vouchsafed the glad tidings that in fulfilment of the prophecy made in the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque (17:2), he would be taken to Medina. In anticipation of the fulfilment of this prophecy he is commanded to pray that his entry in Medina may be doubly blessed and so may his departure from the town—Mecca—in which he is now living.
Important Words:
مدخل (entry) is derived from دخل, which means, he entered. ادخله of which the infinitive noun is ادخال or مدخل means, he caused him to enter. مدخل therefore means, to enter, entering or entry. The Quranic expression رب ادخلنی مدخل صدق means, O my Lord cause me to enter in a good or agreeable manner (or make my entry a good entry) (Lane).
Commentary:
In acceptance of his prayers and supplications, the Prophet in this verse has been vouchsafed the glad tidings that in fulfilment of the prophecy made in the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque, he would be taken to Medina which would constitute the first of the various "exalted positions" (مقام محمود) which are to be bestowed upon him. In anticipation of the fulfilment of this prophecy, the Prophet is commanded to pray that his entry in Medina may be doubly blessed and so may be his departure from the town in which he is now living (Mecca). This prayer of the Prophet was amply fulfilled. His enemies desired to expel him from Mecca in ignominy and disgrace but he was foretold by God of their evil designs and in accordance with the divine plan he left Mecca of his own accord and arrived in perfect safety in Medina, where he succeeded in gathering round him a band of most faithful and devoted followers.
The question may be asked why the entry of the Prophet into Medina has been mentioned before his "coming forth" from Mecca, which is contrary to events as they took place. The answer to this seeming historical anomaly is that the order in the statement of events as they took place has been reversed in order to console the Holy Prophet. The news of his departure from Mecca would naturally have caused him great pain. In order to relieve him of this mental anguish God preceded the news of his departure from Mecca by the news of his entry into Medina where power and honour awaited him.
The word مدخل (entry) might also be taken to refer to the Holy Prophet’s subsequent victorious entry into Mecca. Read in this sense, the said "entry" may be understood to constitute another stage in the Holy Prophet’s march to his promised مقام محمود (exalted station) because with his triumphant re-entry into Mecca ended all opposition to Islam and the Prophet’s erstwhile opponents became his devoted followers.
The prayer contained in the words, And grant me from Thyself a helping power, was necessary because power is a great corrupter of men. The Prophet is taught to pray that instead of corrupting him the acquisition of power may prove a source of real help to him.
The prayer contained in this verse supports the interpretation of اسراء i.e. the Vision about the Prophet’s Night Journey mentioned in v. 2, namely that the flight of the Holy Prophet from Mecca to Medina was sure to take place.
726
这节经文中说, 在接受了穆圣的祈祷和恳求之后, 安拉赐给他一个喜讯, 为了实现 “安拉是圣洁的, 他在夜间使他的仆人从禁寺到远寺。” (17:2) 这句话中的那一预言, 要把他带到麦地那。在期待实现这一预言时, 他受命祈祷, 他进入麦地那可以获得双重的幸福, 因此他离开他当时生活的麦加也可以获得双重的幸福。
1
یہ صِدْقٍ کے لفظ کا ترجمہ ہے جس کے معنے ظاہر و باطن میں نیک بات کے ہوتے ہیں۔ (مفردات راغب)
2
گو رسول کریم صلی اللہ علیہ وسلم مکہ سے پہلے نکلے اور مدینہ میں بعد میں داخل ہوئے‘ لیکن اللہ تعالیٰ نے پہلے داخل ہونے کا ذکر کیا اور پھر نکلنے کا ذکر کیا۔ داخل ہونے سے مراد مدینہ میں داخل ہونا نہیں بلکہ مکہ کو فتح کرکے دوبارہ مکہ میں داخل ہونا ہے اس طرح اللہ تعالیٰ نے محمد رسول اللہ صلی اللہ علیہ وسلم کو اس صدمہ سے بچا لیا جو مکہ چھوڑنے کی وجہ سے آپ کو ہو سکتا تھا۔ اور مکہ چھوڑنے کے وقت ہی ایسی وحی کر دی جس میں یہ اشارہ پایا جاتا تھا کہ تم پھر دوبارہ مکہ میں آؤ گے۔
3
اس میں حضرت ابوبکرؓ کی طرف اشارہ ہے اور دعا سکھائی ہے کہ اے اللہ مجھے اپنے پاس سے سچائی کا گواہ اور مددگار عطا فرما۔
2010
Important Words:
مدخل (entry) is derived from دخل, which means, he entered. ادخله of which the infinitive noun is ادخال or مدخل means, he caused him to enter. مدخل therefore means, to enter, entering or entry. The Quranic expression رب ادخلنی مدخل صدق means, O my Lord cause me to enter in a good or agreeable manner (or make my entry a good entry) (Lane).
Commentary:
In acceptance of his prayers and supplications, the Prophet in this verse has been vouchsafed the glad tidings that in fulfilment of the prophecy made in the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque, he would be taken to Medina which would constitute the first of the various "exalted positions" (مقام محمود) which are to be bestowed upon him. In anticipation of the fulfilment of this prophecy, the Prophet is commanded to pray that his entry in Medina may be doubly blessed and so may be his departure from the town in which he is now living (Mecca). This prayer of the Prophet was amply fulfilled. His enemies desired to expel him from Mecca in ignominy and disgrace but he was foretold by God of their evil designs and in accordance with the divine plan he left Mecca of his own accord and arrived in perfect safety in Medina, where he succeeded in gathering round him a band of most faithful and devoted followers.
The question may be asked why the entry of the Prophet into Medina has been mentioned before his "coming forth" from Mecca, which is contrary to events as they took place. The answer to this seeming historical anomaly is that the order in the statement of events as they took place has been reversed in order to console the Holy Prophet. The news of his departure from Mecca would naturally have caused him great pain. In order to relieve him of this mental anguish God preceded the news of his departure from Mecca by the news of his entry into Medina where power and honour awaited him.
The word مدخل (entry) might also be taken to refer to the Holy Prophet’s subsequent victorious entry into Mecca. Read in this sense, the said "entry" may be understood to constitute another stage in the Holy Prophet’s march to his promised مقام محمود (exalted station) because with his triumphant re-entry into Mecca ended all opposition to Islam and the Prophet’s erstwhile opponents became his devoted followers.
The prayer contained in the words, And grant me from Thyself a helping power, was necessary because power is a great corrupter of men. The Prophet is taught to pray that instead of corrupting him the acquisition of power may prove a source of real help to him.
The prayer contained in this verse supports the interpretation of اسراء i.e. the Vision about the Prophet’s Night Journey mentioned in v. 2, namely that the flight of the Holy Prophet from Mecca to Medina was sure to take place.
1644
In acceptance of his prayers and supplications, the Holy Prophet in this verse has been vouchsafed the glad tidings that in fulfilment of the prophecy made in the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque (17:2), he would be taken to Medina. In anticipation of the fulfilment of this prophecy he is commanded to pray that his entry in Medina may be doubly blessed and so may his departure from the town—Mecca—in which he is now living.
فَتَعٰلَی اللّٰہُ الۡمَلِکُ الۡحَقُّ ۗ وَلَا تَعۡجَلۡ بِالۡقُرۡاٰنِ مِنۡ قَبۡلِ اَنۡ یُّقۡضٰۤی اِلَیۡکَ وَحۡیُہٗ ۖ وَقُل رَّبِّ زِدۡنِیۡ عِلۡمًا
23:117.
23:117.
The Holy Prophet is reported to have said, 'Seek knowledge though it may be found in a country as far away as China' (Saghir, vol. 1). Elsewhere in the Qur’an, knowledge has been styled as 'God’s great grace' (2:270 & 4:114). Knowledge is of two kinds: (a) That which is vouchsafed to man through revelation and which has found its perfect manifestation in the Qur’an. (b) That which man acquires by his own effort and labour.
23:117.
Commentary:
The words O my Lord, increase me in knowledge show the great importance that the Quran attaches to the acquirement of knowledge. Even the Holy Prophet to whom was vouchsafed knowledge about the generations that have passed away and about those that are yet to be born أوتیت علم الاولین و الآخرین)), is taught to pray that his knowledge may be increased. He is further reported to have said, "Seek knowledge though it may be found in a country as far away as China" (Saghir vol. 1). Elsewhere in the Quran knowledge has been styled as "God’s great grace" (2:270 & 4:114).
The verse also implies that all knowledge is of two kinds: (a) that which is vouchsafed to man through revelation and which has found its perfect manifestation in the Quran which is the last and most perfect Divine teaching; (b) that which man acquires by his own effort and labour. It is this second kind of knowledge for the acquisition of which man is enjoined in the present verse to make ceaseless effort.
The verse also implies that the Quran will come to be increasingly read and followed.
c
23:117.
a
23:117.
2323
Commentary:
The words O my Lord, increase me in knowledge show the great importance that the Quran attaches to the acquirement of knowledge. Even the Holy Prophet to whom was vouchsafed knowledge about the generations that have passed away and about those that are yet to be born أوتیت علم الاولین و الآخرین)), is taught to pray that his knowledge may be increased. He is further reported to have said, "Seek knowledge though it may be found in a country as far away as China" (Saghir vol. 1). Elsewhere in the Quran knowledge has been styled as "God’s great grace" (2:270 & 4:114).
The verse also implies that all knowledge is of two kinds: (a) that which is vouchsafed to man through revelation and which has found its perfect manifestation in the Quran which is the last and most perfect Divine teaching; (b) that which man acquires by his own effort and labour. It is this second kind of knowledge for the acquisition of which man is enjoined in the present verse to make ceaseless effort.
The verse also implies that the Quran will come to be increasingly read and followed.
d
23:117.
1855
The Holy Prophet is reported to have said, 'Seek knowledge though it may be found in a country as far away as China' (Saghir, vol. 1). Elsewhere in the Qur’an, knowledge has been styled as 'God’s great grace' (2:270 & 4:114). Knowledge is of two kinds: (a) That which is vouchsafed to man through revelation and which has found its perfect manifestation in the Qur’an. (b) That which man acquires by his own effort and labour.
وَقُل رَّبِّ اَنۡزِلۡنِیۡ مُنۡزَلًا مُّبَارَکًا وَّاَنۡتَ خَیۡرُ الۡمُنۡزِلِیۡنَ
11:42.
قرآن مجید میں مُبَارَکٌ کا لفظ ہے ہم نے اس کا ترجمہ یہ کیا ہے ’’مجھ پر کثرت سے برکتیں نازل ہو رہی ہوں‘‘ کیونکہ مُبَارَکٌ باب مفاعلہ سے ہے۔ جس کی ایک خصوصیت کثرت ہے۔
11:49.
11:49.
Commentary:
For a detailed account of Noah and the Ark and the place where it came to rest, see 11:38-45. Briefly it may be stated here that according to the Bible Noah’s Ark rested on the mountains of Ararat (Gen. 8:4) and according to the Quran it rested upon Al-Judi. It is of interest to note that ارا راط being a combination of ارا which means, "I saw" and راط which means, "he sought refuge in the mountains," signifies a place of safety in the mountains and the word جودی means, "my beneficence, my grace, my mercy." Thus, whereas according to the Bible, the Ark rested in a place of safety, according to the Quran it rested in a place where God’s mercy, grace or beneficence were manifested.
d
11:42.
1
قرآن مجید میں مُبَارَکٌ کا لفظ ہے ہم نے اس کا ترجمہ یہ کیا ہے ’’مجھ پر کثرت سے برکتیں نازل ہو رہی ہوں‘‘ کیونکہ مُبَارَکٌ باب مفاعلہ سے ہے۔ جس کی ایک خصوصیت کثرت ہے۔
b
11:49.
2532
Commentary:
For a detailed account of Noah and the Ark and the place where it came to rest, see 11:38-45. Briefly it may be stated here that according to the Bible Noah’s Ark rested on the mountains of Ararat (Gen. 8:4) and according to the Quran it rested upon Al-Judi. It is of interest to note that ارا راط being a combination of ارا which means, "I saw" and راط which means, "he sought refuge in the mountains," signifies a place of safety in the mountains and the word جودی means, "my beneficence, my grace, my mercy." Thus, whereas according to the Bible, the Ark rested in a place of safety, according to the Quran it rested in a place where God’s mercy, grace or beneficence were manifested.
b
11:49.
وَقُل رَّبِّ اَعُوۡذُ بِکَ مِنۡ ہَمَزٰتِ الشَّیٰطِیۡنِ
The words, "evil ones" refer to the leading men among the Holy Prophet’s enemies, and the word, "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite people against him.
Important Words:
ھمزات (incitements) is the plural of ھمزة which is derived from ھمز. They say ھمزہ i.e. he pressed it; squeezed it; pinched it; he impelled or repelled him or it; he beat him; he goaded him or urged him; he broke it; he suggested evil to his mind; he incited him.ھمز or ھمزة means, madness or insanity; the evil suggestion of evil persons which they inspire into the minds of men; inciting (Lane & Aqrab).
Commentary:
In the expression "from the incitements of the evil ones," the words "evil ones" refer to the leading men among the Holy Prophet’s enemies, and "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite the people against him. The context bears out this meaning of the words 'evil ones.' The Holy Prophet had enjoyed full protection of God and therefore was completely immune to the influence and evil suggestions of Satan, hence the question of his being subject to the incitements of the evil ones does not arise. The Prophet’s شیطان (Evil Spirit) had lost all power to do mischief to him (Muslim, Kitab Sifatil-Munafiqin). The Prophet had found complete refuge in his Lord.
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Important Words:
ھمزات (incitements) is the plural of ھمزة which is derived from ھمز. They say ھمزہ i.e. he pressed it; squeezed it; pinched it; he impelled or repelled him or it; he beat him; he goaded him or urged him; he broke it; he suggested evil to his mind; he incited him.ھمز or ھمزة means, madness or insanity; the evil suggestion of evil persons which they inspire into the minds of men; inciting (Lane & Aqrab).
Commentary:
In the expression "from the incitements of the evil ones," the words "evil ones" refer to the leading men among the Holy Prophet’s enemies, and "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite the people against him. The context bears out this meaning of the words 'evil ones.' The Holy Prophet had enjoyed full protection of God and therefore was completely immune to the influence and evil suggestions of Satan, hence the question of his being subject to the incitements of the evil ones does not arise. The Prophet’s شیطان (Evil Spirit) had lost all power to do mischief to him (Muslim, Kitab Sifatil-Munafiqin). The Prophet had found complete refuge in his Lord.
2016
The words, "evil ones" refer to the leading men among the Holy Prophet’s enemies, and the word, "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite people against him.
وَقُل رَّبِّ اغۡفِرۡ وَارۡحَمۡ وَاَنۡتَ خَیۡرُ الرّٰحِمِیۡنَ
وَقُل لِّلۡمُؤۡمِنٰتِ یَغۡضُضۡنَ مِنۡ اَبۡصٰرِہِنَّ وَیَحۡفَظۡنَ فُرُوۡجَہُنَّ وَلَا یُبۡدِیۡنَ زِیۡنَتَہُنَّ اِلَّا مَا ظَہَرَ مِنۡہَا ۖ وَلۡیَضۡرِبۡنَ بِخُمُرِہِنَّ عَلٰی جُیُوۡبِہِنَّ ۖ وَلَا یُبۡدِیۡنَ زِیۡنَتَہُنَّ اِلَّا لِبُعُوۡلَتِہِنَّ اَوۡ اٰبَآئِہِنَّ اَوۡ اٰبَآءِ بُعُوۡلَتِہِنَّ اَوۡ اَبۡنَآئِہِنَّ اَوۡ اَبۡنَآءِ بُعُوۡلَتِہِنَّ اَوۡ اِخۡوٰنِہِنَّ اَوۡ بَنِیۡۤ اِخۡوٰنِہِنَّ اَوۡ بَنِیۡۤ اَخَوٰتِہِنَّ اَوۡ نِسَآئِہِنَّ اَوۡ مَا مَلَکَتۡ اَیۡمٰنُہُنَّ اَوِ التّٰبِعِیۡنَ غَیۡرِ اُولِی الۡاِرۡبَۃِ مِنَ الرِّجَالِ اَوِ الطِّفۡلِ الَّذِیۡنَ لَمۡ یَظۡہَرُوۡا عَلٰی عَوۡرٰتِ النِّسَآءِ ۖ وَلَا یَضۡرِبۡنَ بِاَرۡجُلِہِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ زِیۡنَتِہِنَّ ۚ وَتُوۡبُوۡۤا اِلَی اللّٰہِ جَمِیۡعًا اَیُّہَ الۡمُؤۡمِنُوۡنَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
正派的妇女。
即使在穆斯林中间也普遍存在着对伊斯兰教的 “妇女隔幔制度” 的许多误解和缺乏正确的知识。因此有必要对这一使人引起许多烦恼的问题作些详细的注解。以下经文述及 “妇女隔幔制度” 的各个方面:
(1) 对信仰的女子说, 她们要克制自己的视线, 保护自己的羞体, 不要显露自己的美色或自己的装饰, 除非是自然显露的。她们要把头盖拉过胸部, 不要显露自己的美色……(24:32, 即现在注释的这一节)。
(2) 先知啊! 对你的妻子、女儿和信仰的妇女说, (当她们到外面去时, )她们应当从头到脸拉下自己的外衣。这使她们更可能被辩认而不受戏弄 (33:60)。
这节经文 (33:60) 中用的这一阿拉伯单词是 جَلَابِيْب (Jalabib), 它的单数是 جِلْبَاب (Jilbab), 意思是外面用的或覆盖用的长衣。
(3) 先知的妻子们啊! 如果你们敬畏安拉, 那你们与一般妇女是不同的。你们讲话不要过于温柔, 免得心中有病的人产生恶的意念。要对人们说合乎礼仪的言语。要庄严地留在自己家中, 不要做过去愚昧时代妇女模样的打扮……(33:33-34)。
(4) 信仰的人啊! 教你们手下的人和尚未成年的人向你们在三个时辰请示 (进入室内的) 许可:晨礼之前、夏季正午脱下衣服、宵礼之后……(24:59)。
以下的推断出自后面四节经文:
(a) 穆斯林妇女外出时, 必须穿上 جِلْبَاب (Jilbab), 就是一种覆盖的外套在外面的长衣。穿着时该衣从头部向下覆盖到腹部而遮住全身。这就是 يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ (Yudnina ‘Alaihinna min Jalabibihinna) (33:60)。这一句 «古兰经» 中的话的意思: 穿上一件外罩长衣的目的, 是保护穆斯林妇女在出外做事时, 免于被盯注或受戏弄, 或任何在性格上有问题的人们做出各种使她感到不方便等精神上的极度痛苦。
(b) 穆斯林男女在偶然迎面相见时, 要克制各自的视线。
(c) 第三种律令虽然表面上是对先知的妻子说的, 实际上是 «古兰经» 的习常做法, 包括其他穆斯林妇女在内。“要庄严地留在自己家中” (33:34) 这句话意示, 妇女在必要时可以外出, 但是她们主要的活动范围是在家里。
(d) 在上述的三种时间内, 即使孩子们也不容许进入双亲的私室, 家里的仆人或女奴也不容许进入主人的卧室。
第一个律令用于妇女出外时。那时她们要穿上外衣并应遮住全身。第二个律令主要与家室以内的 “面纱” 有关, 那里经常有男性近亲来往。在这种情况下, 要求男女只要克制自己的视线, 并且作为一种外加的预防措施, 妇女们要留意不要显露她们的 زِيْنَة (Zinah), 即人的美色、服装和装饰。那时她们不须要穿外用的长罩衣 (جِلْبَاب, Jilbab), 因为在非常近的、有血缘关系的亲戚的随便而经常的访问中, 这样做会令人厌烦而不切合实际情况。经文的上下文表明了这一律令是与家室以内的 “面纱” 有关, 因为现在注释中的这节经文所谈到的所有的人都是一般来访问他们的近亲。除了近亲以外, 这节经文还特别谈了四种人, 即正派的妇女、老仆人, 女奴和小男孩, 由此更加可得出这样一个推断:这节经文中的律令与家室以内的 “面纱” 有关的。实则, 第一个律令涉及家室以外的 “面纱” 以及第二个律令基本上涉及家室以内的 “面纱”。这一事实, 还可以从有关经文即33:60和现在注释的这节经文中所用来表达两种不同形式的 “面纱” 的不同用词方面清楚地看出。在33:60节经文中, 女人外出时要穿的那件衣服是 Jilbab (一件外面覆盖的长衣), 而当亲戚来访时她在家室以内必须穿的那件衣服是头盖 (خِمَارْ, Khimar)。而且, 在33:60节经文中所用的那些字是 يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ (Yudnina ‘Alaihinna min Jalabibihinna), (也就是说, 她们应该将头盖遮到腹部。很清楚的是,) 前一种情况下, 外用长衣将遮住头部、脸部和胸腹部, 而后一种情况下, 将遮住的是头部和腹部, 但脸就是露出的。
可以顺便说一下, 妇女外出时必须穿着遮盖她全身的上述外用长衣样式的服装, 按照穆斯林社会的风俗、习惯、社会地位、家庭传统和不同阶层的用法而有所不同。有关家室以内的 “头盖” 的那一律令, 也将适用于店铺、田野等处, 那里穆斯林社会某些部门的妇女必须工作来嫌钱维持生计。那里, 妇女不必用面纱遮住脸部。她只要克制自己的视线并且不显露她的 زِيْنَة (Zinah), 即她的首饰和其他装饰品, 犹如妇女在家室内当男性近亲访问她们时所做的那样。
第三个律令要求妇女在同陌生男子谈话时态度要端庄, 要近似严肃的程度;而且也要求她们充分注意善尽有关她们自己的性幸福、管理家务、照顾和抚养子女以及亲属事务的严肃而重要的职责。第四个律令责成夫妻尽可能同其他家庭成员的卧室分开, 即使小男孩也不容许在59节经文所述的时间内进入自己的卧室。
在这节经文中用的 زِيْنَة (Zinah) 这个单词包括天然和人工的两种美色--------身体、服装和饰物的美色。“除非自然显露的” 这句话包含妇女所不能遮掩的所有那些事物, 诸如声音、身材、体态, 也包含了按照她的社会地位、家庭传统、职业以及社会的风俗所容许的可以露出的身体的某些部份。允许身体某些部份可以不必遮掩的情况可有某些变动。因此, “不要显露自己的美色” 这句话, 对属于社会不同部门和等级的妇女将有不同的涵义, 而且这种涵义将随着一个民族的风俗和生活方式以及各种职业的变化而变化。“不要为使人知道所隐藏的装饰而跺脚” (24:32) 这句话, 表明有某些国家普遍风行的当众跳舞, 伊斯兰教是绝对不容许的。
这就是伊斯兰教 “妇女隔幔制度” 的概念。按照穆斯林的看法, 妇女可经常出外, 只要合法合理地, 需要她们这样做; 但是她们本来和主要的职能是限在家中, 如果不是更重要的话, 那么, 也是同男子的各种本职同样的重要和严肃, 必须认真对待的。如果妇女担任了男子的本职的话, 她们是想违反自然, 而 (自然法则是不容许违反而不受惩罚的) 违反自然法则必将遭到惩罚。
جیسے قد اور موٹاپا یا دُبلا پن۔
یعنی جو شرافت میں مشہور ہوں۔ یہ نہیں کہ مسلمانوں کے عام رواج کے مطابق ڈومنیاں ہر وقت گھر میں گھسی رہیں۔
Decent women.
As a good deal of misunderstanding and lack of proper knowledge as to what constitutes the Islamic notion of "Pardah" prevails even among Muslims, a somewhat detailed note on this much-vexed question is called for. The following verses deal with every aspect of "Pardah":—
(i) And say to the believing women that they restrain their looks and guard their private parts, and that they display not their beauty or their embellishment except that which is apparent thereof, and that they draw their head-coverings over their bosoms, and that they display not their beauty………(24:32, i.e. the verse under comment).
(ii) O Prophet, tell thy wives and thy daughters and the women of the believers that they should let down over them their loose outer garments. That is more likely that they will thus be recognised and not molested (33:60).
The Arabic word used in this verse (33:60) is, Jalabib of which the singular is Jilbab which means an outer or wrapping garment (Lane).
(iii)
Important Words:
خمرھن (their head-coverings). خمر is the plural of خمار which is derived from خمر which means, he veiled, covered or concealed a thing. خمار means, a woman’s muffler or veil with which she covers her head and the lower part of the face leaving exposed only the eyes and part of the nose; a woman’s head-covering; a piece of cloth with which a woman covers her head; also a man’s turban (Lane & Aqrab).
جیوبھن (their bosoms). جیوب is the plural of جیب which is derived from جاب. They say جابه i.e. he made a hole in it; he rent it or tore it; he pierced or bored it; he cut it. جاب القمیص means, he hollowed out the جیب of the shirt, he cut the جیب of the shirt or he made a جیب in the shirt. جیب means, the opening at the neck and bosom of a shirt and the like; a pocket; the heart; the bosom (Lane & Aqrab).
إربة (sexual appetite) is derived from أرب (aruba), or أرب (ariba). The former means he was or became cunning, intelligent, sagacious or excellent in judgement and the latter, i.e. ariba, means, he wanted it, he was or became in want of it and sought it or desired it. إربة and إرب (irbun) and أرب (arabun) mean the same thing, viz. cunning, intelligence, excellence of judgement, sagacity; want of need. About the Holy Prophet it is said in a hadith کان أملککم لاربه i.e. he had the greatest control over his want, desire or sexual desire (Bukhari). The Quranic words غیر اولی الاربه mean, idiots, or persons deficient in intellect or such men as have no need of women; or have no sexual desire (Lane & Mufradat).
عورات (private parts or nakedness) is the plural of عورة which is derived from عور which means, he was or became blind in one eye. عورة means, the pendulum or pudenda of a man and of a woman; the part or parts of a person which are indecent to expose; parts between the navel and the knee; anything that a man veils or conceals by reason of disdainful pride or of shame or prudency; anything of which one is ashamed when it appears; a woman; any place of concealment; a gap, an opening or a breach in the frontier of hostile country, or in war from which one fears slaughter; cleft or fissure; disgrace or disfigurement; blindness of one eye (Lane & Aqrab).
نسائھن (their women) signifies known or familiar decent women.
Commentary:
As a good deal of misunderstanding and lack of proper knowledge as to what constitutes Islamic "purdah" prevails even among Muslims, a somewhat detailed note on this much-vexed question is called for. Here are the relevant Quranic verses that embody necessary commandments about "purdah":
(i) O Prophet, tell thy wives and thy daughters and the women of the believers that they should let down over them their loose outer garments. It is more likely that they will thus be distinguished and not molested (33:60).
The Arabic word used in this verse is جلابیب of which the singular is جلباب meaning, an outer or wrapping garment; a head-covering; the garment with which a woman covers her head and bosom.
(ii) And say to the believing women that they restrain their eyes and guard their private parts and that they disclose not their natural and artificial beauty except that which is apparent thereof, and that they cast their head-coverings over their bosoms, and that they disclose not their beauty…(24:32 i.e. the verse under comment.)
(iii) O wives of the Prophet, you are not like any other women if you are righteous. So be not soft in speech, lest he in whose heart is a disease should feel tempted; and speak a decent speech. And stay in your houses with dignity and do not show off yourselves like the showing off of the former days of ignorance (33:33-34).
(iv) O ye who believe, let those whom your right hands possess, and those of you who have not attained to puberty, ask permission of you three times before coming into your presence: before the morning Prayer, and when you take off clothes at noon in summer and after the night Prayer (24:59).
The following inferences are clearly deducible from the verses quoted above:
(i) When they go out, Muslim women are to wear an outer and wrapping garment which should cover their heads and bosoms in such a manner that the garment should come down from the head to the bosom covering the whole body including the face. This is the significance of the Quranic words یدنین علیھن من جلابیبھن (33:60). The outer garment is intended to make known the fact that while a Muslim woman goes about her business she may be spared the mental anguish of being stared at by persons of questionable character.
(ii) Muslim men and women are to restrain their eyes when they happen to face each other.
(iii) The third commandment though apparently applying to the wives of the Prophet, includes, as is the practice of the Quran, other Muslim women also. The words "And stay in your houses" imply that whereas women may go out when necessary, the principal and primary sphere of their activities is inside the house.
(iv) At three stated hours, even children are not allowed to enter the private apartments of their parents nor are domestic servants or female slaves allowed to enter the sleeping room of their masters.
The first commandment applies to women when they go out. Then they are to use an outer garment which should cover their whole body including the face. The second commandment relates to "purdah" primarily inside the four walls of the house when near male relatives frequently come and go. In that case men and women are only to restrain their looks and as an additional precaution women are to take care that their زینة i.e. beauty of person, dress and ornaments, is not displayed. They are not required to use جلباب (outer garment) because that would be very irksome and even impracticable in view of the free and frequent visits of near blood relations such as cousins, brothers-in-law, sisters-in-law, etc. The context shows that this commandment relates to "purdah" inside the four walls of the house, because all the persons mentioned in the verse are very near relations who generally visit the houses of their relatives. The special mention in it of four categories of persons besides near relatives, viz. decent women, old servants, female slaves and minor boys, lends additional weight to the inference that the commandment in this verse relates to "purdah" within the four walls of the house.
The fact that the first commandment refers to "purdah" outside the house and the second commandment basically refers to "purdah" within the four walls of the house is also apparent from the different words that have been used to express the two forms of "purdah" in the relevant verses i.e. 33:60, and the verse under comment. Whereas in 33:60 the garment which a woman is to use when she goes out is جلباب the garment which she has to use inside the house when relatives visit is خمار. Moreover, whereas in 33:60 the words used are یدنین علیھن من جلابیبھن i.e. they should let down over them their outer garments (for a detailed discussion of جلباب and یدنین see 33:60); in the verse under comment the words used are یضربن بخمرھن علی جیوبھن i.e. they should cast their head-coverings over their bosoms. It is clear that in the former case the garment will cover the head, the face and the bosom while in the latter case only the head and the bosom will become covered and the face may remain uncovered.
It may also be noted in passing that the shape and form of the outer-garment which, as mentioned above, a woman must wear when she goes out and which covers her whole body including the face will vary according to the customs, habits, social status, family traditions and usages of various classes of the Muslim community. The commandment with regard to "purdah" within the four walls of the house will also apply to shops, fields, etc. where women of certain sections of Muslim society have to work to earn their living. There a woman will not be required to veil her face. She will have only to restrain her eyes and to cover her زینة i.e. her ornaments and other embellishments, as women within the house have to do when their relatives visit them.
The third commandment requires women to behave with dignity bordering on austerity when talking to stranger men; and they are also required to give their full attention to the discharge of their serious and important duties in regard to the affairs connected with the well-being of their own sex and the management of the household affairs and to looking after and bringing up of children and kindred matters. The fourth commandment enjoins husband and wife to have, as far as possible, sleeping apartments separate from those of other members of the family which even minor boys are not allowed to enter at stated hours.
In the expression لا یبدین زینتھن i.e. they display not their زینة (beauty), the word زینة includes both natural and artificial beauty. It signifies the beauty of person, and includes the beauty of dress and ornaments which women wear on their hands, feet, ears, arms, necks, bosoms, etc. The expression, "except that which is apparent thereof," contains all those things which it is not possible for a woman to cover such as her voice, gait or stature and also certain parts of her body which remain uncovered according to her social status, her family traditions, her avocation and the customs of the society. The permission to keep certain parts of the body uncovered will be subject to certain variations. Thus the words, "they display not their beauty" will have different connotations with regard to women belonging to different sections and grades of society and the connotation will change with the change in the customs and modes of living and professions of the people.
The words "and let them not strike their feet so that what they hide of their ornaments may become known," show that public dancing which is so much in vogue in certain countries is definitely not allowed by Islam.
This is the Islamic conception of "purdah." According to it Muslim women may go out as often as it is legitimately necessary for them to do so, but their primary and principal functions are confined to their homes which are as important and serious, if not more, as the avocations of men are. If women take to men’s avocations they seek to defy nature and nature does not allow its laws to be defied with impunity.
If would be noticed that the incident about ‘A’ishah which forms one of the principal subjects of this Surah sheds a flood of light on the form of "purdah" which Islam enjoins its followers to observe. According to tradition when Safwan came to the place where ‘A’ishah was lying asleep with her face uncovered, he recognized her because he had seen her, as he himself afterwards said, before the verse about "purdah" was revealed (Bukhari, Kitabut-Tafsir).
907
正派的妇女。
908
即使在穆斯林中间也普遍存在着对伊斯兰教的 “妇女隔幔制度” 的许多误解和缺乏正确的知识。因此有必要对这一使人引起许多烦恼的问题作些详细的注解。以下经文述及 “妇女隔幔制度” 的各个方面:
(1) 对信仰的女子说, 她们要克制自己的视线, 保护自己的羞体, 不要显露自己的美色或自己的装饰, 除非是自然显露的。她们要把头盖拉过胸部, 不要显露自己的美色……(24:32, 即现在注释的这一节)。
(2) 先知啊! 对你的妻子、女儿和信仰的妇女说, (当她们到外面去时, )她们应当从头到脸拉下自己的外衣。这使她们更可能被辩认而不受戏弄 (33:60)。
这节经文 (33:60) 中用的这一阿拉伯单词是 جَلَابِيْب (Jalabib), 它的单数是 جِلْبَاب (Jilbab), 意思是外面用的或覆盖用的长衣。
(3) 先知的妻子们啊! 如果你们敬畏安拉, 那你们与一般妇女是不同的。你们讲话不要过于温柔, 免得心中有病的人产生恶的意念。要对人们说合乎礼仪的言语。要庄严地留在自己家中, 不要做过去愚昧时代妇女模样的打扮……(33:33-34)。
(4) 信仰的人啊! 教你们手下的人和尚未成年的人向你们在三个时辰请示 (进入室内的) 许可:晨礼之前、夏季正午脱下衣服、宵礼之后……(24:59)。
以下的推断出自后面四节经文:
(a) 穆斯林妇女外出时, 必须穿上 جِلْبَاب (Jilbab), 就是一种覆盖的外套在外面的长衣。穿着时该衣从头部向下覆盖到腹部而遮住全身。这就是 يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ (Yudnina ‘Alaihinna min Jalabibihinna) (33:60)。这一句 «古兰经» 中的话的意思: 穿上一件外罩长衣的目的, 是保护穆斯林妇女在出外做事时, 免于被盯注或受戏弄, 或任何在性格上有问题的人们做出各种使她感到不方便等精神上的极度痛苦。
(b) 穆斯林男女在偶然迎面相见时, 要克制各自的视线。
(c) 第三种律令虽然表面上是对先知的妻子说的, 实际上是 «古兰经» 的习常做法, 包括其他穆斯林妇女在内。“要庄严地留在自己家中” (33:34) 这句话意示, 妇女在必要时可以外出, 但是她们主要的活动范围是在家里。
(d) 在上述的三种时间内, 即使孩子们也不容许进入双亲的私室, 家里的仆人或女奴也不容许进入主人的卧室。
第一个律令用于妇女出外时。那时她们要穿上外衣并应遮住全身。第二个律令主要与家室以内的 “面纱” 有关, 那里经常有男性近亲来往。在这种情况下, 要求男女只要克制自己的视线, 并且作为一种外加的预防措施, 妇女们要留意不要显露她们的 زِيْنَة (Zinah), 即人的美色、服装和装饰。那时她们不须要穿外用的长罩衣 (جِلْبَاب, Jilbab), 因为在非常近的、有血缘关系的亲戚的随便而经常的访问中, 这样做会令人厌烦而不切合实际情况。经文的上下文表明了这一律令是与家室以内的 “面纱” 有关, 因为现在注释中的这节经文所谈到的所有的人都是一般来访问他们的近亲。除了近亲以外, 这节经文还特别谈了四种人, 即正派的妇女、老仆人, 女奴和小男孩, 由此更加可得出这样一个推断:这节经文中的律令与家室以内的 “面纱” 有关的。实则, 第一个律令涉及家室以外的 “面纱” 以及第二个律令基本上涉及家室以内的 “面纱”。这一事实, 还可以从有关经文即33:60和现在注释的这节经文中所用来表达两种不同形式的 “面纱” 的不同用词方面清楚地看出。在33:60节经文中, 女人外出时要穿的那件衣服是 Jilbab (一件外面覆盖的长衣), 而当亲戚来访时她在家室以内必须穿的那件衣服是头盖 (خِمَارْ, Khimar)。而且, 在33:60节经文中所用的那些字是 يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّ (Yudnina ‘Alaihinna min Jalabibihinna), (也就是说, 她们应该将头盖遮到腹部。很清楚的是,) 前一种情况下, 外用长衣将遮住头部、脸部和胸腹部, 而后一种情况下, 将遮住的是头部和腹部, 但脸就是露出的。
可以顺便说一下, 妇女外出时必须穿着遮盖她全身的上述外用长衣样式的服装, 按照穆斯林社会的风俗、习惯、社会地位、家庭传统和不同阶层的用法而有所不同。有关家室以内的 “头盖” 的那一律令, 也将适用于店铺、田野等处, 那里穆斯林社会某些部门的妇女必须工作来嫌钱维持生计。那里, 妇女不必用面纱遮住脸部。她只要克制自己的视线并且不显露她的 زِيْنَة (Zinah), 即她的首饰和其他装饰品, 犹如妇女在家室内当男性近亲访问她们时所做的那样。
第三个律令要求妇女在同陌生男子谈话时态度要端庄, 要近似严肃的程度;而且也要求她们充分注意善尽有关她们自己的性幸福、管理家务、照顾和抚养子女以及亲属事务的严肃而重要的职责。第四个律令责成夫妻尽可能同其他家庭成员的卧室分开, 即使小男孩也不容许在59节经文所述的时间内进入自己的卧室。
在这节经文中用的 زِيْنَة (Zinah) 这个单词包括天然和人工的两种美色--------身体、服装和饰物的美色。“除非自然显露的” 这句话包含妇女所不能遮掩的所有那些事物, 诸如声音、身材、体态, 也包含了按照她的社会地位、家庭传统、职业以及社会的风俗所容许的可以露出的身体的某些部份。允许身体某些部份可以不必遮掩的情况可有某些变动。因此, “不要显露自己的美色” 这句话, 对属于社会不同部门和等级的妇女将有不同的涵义, 而且这种涵义将随着一个民族的风俗和生活方式以及各种职业的变化而变化。“不要为使人知道所隐藏的装饰而跺脚” (24:32) 这句话, 表明有某些国家普遍风行的当众跳舞, 伊斯兰教是绝对不容许的。
这就是伊斯兰教 “妇女隔幔制度” 的概念。按照穆斯林的看法, 妇女可经常出外, 只要合法合理地, 需要她们这样做; 但是她们本来和主要的职能是限在家中, 如果不是更重要的话, 那么, 也是同男子的各种本职同样的重要和严肃, 必须认真对待的。如果妇女担任了男子的本职的话, 她们是想违反自然, 而 (自然法则是不容许违反而不受惩罚的) 违反自然法则必将遭到惩罚。
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جیسے قد اور موٹاپا یا دُبلا پن۔
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یعنی جو شرافت میں مشہور ہوں۔ یہ نہیں کہ مسلمانوں کے عام رواج کے مطابق ڈومنیاں ہر وقت گھر میں گھسی رہیں۔
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Important Words:
خمرھن (their head-coverings). خمر is the plural of خمار which is derived from خمر which means, he veiled, covered or concealed a thing. خمار means, a woman’s muffler or veil with which she covers her head and the lower part of the face leaving exposed only the eyes and part of the nose; a woman’s head-covering; a piece of cloth with which a woman covers her head; also a man’s turban (Lane & Aqrab).
جیوبھن (their bosoms). جیوب is the plural of جیب which is derived from جاب. They say جابه i.e. he made a hole in it; he rent it or tore it; he pierced or bored it; he cut it. جاب القمیص means, he hollowed out the جیب of the shirt, he cut the جیب of the shirt or he made a جیب in the shirt. جیب means, the opening at the neck and bosom of a shirt and the like; a pocket; the heart; the bosom (Lane & Aqrab).
إربة (sexual appetite) is derived from أرب (aruba), or أرب (ariba). The former means he was or became cunning, intelligent, sagacious or excellent in judgement and the latter, i.e. ariba, means, he wanted it, he was or became in want of it and sought it or desired it. إربة and إرب (irbun) and أرب (arabun) mean the same thing, viz. cunning, intelligence, excellence of judgement, sagacity; want of need. About the Holy Prophet it is said in a hadith کان أملککم لاربه i.e. he had the greatest control over his want, desire or sexual desire (Bukhari). The Quranic words غیر اولی الاربه mean, idiots, or persons deficient in intellect or such men as have no need of women; or have no sexual desire (Lane & Mufradat).
عورات (private parts or nakedness) is the plural of عورة which is derived from عور which means, he was or became blind in one eye. عورة means, the pendulum or pudenda of a man and of a woman; the part or parts of a person which are indecent to expose; parts between the navel and the knee; anything that a man veils or conceals by reason of disdainful pride or of shame or prudency; anything of which one is ashamed when it appears; a woman; any place of concealment; a gap, an opening or a breach in the frontier of hostile country, or in war from which one fears slaughter; cleft or fissure; disgrace or disfigurement; blindness of one eye (Lane & Aqrab).
نسائھن (their women) signifies known or familiar decent women.
Commentary:
As a good deal of misunderstanding and lack of proper knowledge as to what constitutes Islamic "purdah" prevails even among Muslims, a somewhat detailed note on this much-vexed question is called for. Here are the relevant Quranic verses that embody necessary commandments about "purdah":
(i) O Prophet, tell thy wives and thy daughters and the women of the believers that they should let down over them their loose outer garments. It is more likely that they will thus be distinguished and not molested (33:60).
The Arabic word used in this verse is جلابیب of which the singular is جلباب meaning, an outer or wrapping garment; a head-covering; the garment with which a woman covers her head and bosom.
(ii) And say to the believing women that they restrain their eyes and guard their private parts and that they disclose not their natural and artificial beauty except that which is apparent thereof, and that they cast their head-coverings over their bosoms, and that they disclose not their beauty…(24:32 i.e. the verse under comment.)
(iii) O wives of the Prophet, you are not like any other women if you are righteous. So be not soft in speech, lest he in whose heart is a disease should feel tempted; and speak a decent speech. And stay in your houses with dignity and do not show off yourselves like the showing off of the former days of ignorance (33:33-34).
(iv) O ye who believe, let those whom your right hands possess, and those of you who have not attained to puberty, ask permission of you three times before coming into your presence: before the morning Prayer, and when you take off clothes at noon in summer and after the night Prayer (24:59).
The following inferences are clearly deducible from the verses quoted above:
(i) When they go out, Muslim women are to wear an outer and wrapping garment which should cover their heads and bosoms in such a manner that the garment should come down from the head to the bosom covering the whole body including the face. This is the significance of the Quranic words یدنین علیھن من جلابیبھن (33:60). The outer garment is intended to make known the fact that while a Muslim woman goes about her business she may be spared the mental anguish of being stared at by persons of questionable character.
(ii) Muslim men and women are to restrain their eyes when they happen to face each other.
(iii) The third commandment though apparently applying to the wives of the Prophet, includes, as is the practice of the Quran, other Muslim women also. The words "And stay in your houses" imply that whereas women may go out when necessary, the principal and primary sphere of their activities is inside the house.
(iv) At three stated hours, even children are not allowed to enter the private apartments of their parents nor are domestic servants or female slaves allowed to enter the sleeping room of their masters.
The first commandment applies to women when they go out. Then they are to use an outer garment which should cover their whole body including the face. The second commandment relates to "purdah" primarily inside the four walls of the house when near male relatives frequently come and go. In that case men and women are only to restrain their looks and as an additional precaution women are to take care that their زینة i.e. beauty of person, dress and ornaments, is not displayed. They are not required to use جلباب (outer garment) because that would be very irksome and even impracticable in view of the free and frequent visits of near blood relations such as cousins, brothers-in-law, sisters-in-law, etc. The context shows that this commandment relates to "purdah" inside the four walls of the house, because all the persons mentioned in the verse are very near relations who generally visit the houses of their relatives. The special mention in it of four categories of persons besides near relatives, viz. decent women, old servants, female slaves and minor boys, lends additional weight to the inference that the commandment in this verse relates to "purdah" within the four walls of the house.
The fact that the first commandment refers to "purdah" outside the house and the second commandment basically refers to "purdah" within the four walls of the house is also apparent from the different words that have been used to express the two forms of "purdah" in the relevant verses i.e. 33:60, and the verse under comment. Whereas in 33:60 the garment which a woman is to use when she goes out is جلباب the garment which she has to use inside the house when relatives visit is خمار. Moreover, whereas in 33:60 the words used are یدنین علیھن من جلابیبھن i.e. they should let down over them their outer garments (for a detailed discussion of جلباب and یدنین see 33:60); in the verse under comment the words used are یضربن بخمرھن علی جیوبھن i.e. they should cast their head-coverings over their bosoms. It is clear that in the former case the garment will cover the head, the face and the bosom while in the latter case only the head and the bosom will become covered and the face may remain uncovered.
It may also be noted in passing that the shape and form of the outer-garment which, as mentioned above, a woman must wear when she goes out and which covers her whole body including the face will vary according to the customs, habits, social status, family traditions and usages of various classes of the Muslim community. The commandment with regard to "purdah" within the four walls of the house will also apply to shops, fields, etc. where women of certain sections of Muslim society have to work to earn their living. There a woman will not be required to veil her face. She will have only to restrain her eyes and to cover her زینة i.e. her ornaments and other embellishments, as women within the house have to do when their relatives visit them.
The third commandment requires women to behave with dignity bordering on austerity when talking to stranger men; and they are also required to give their full attention to the discharge of their serious and important duties in regard to the affairs connected with the well-being of their own sex and the management of the household affairs and to looking after and bringing up of children and kindred matters. The fourth commandment enjoins husband and wife to have, as far as possible, sleeping apartments separate from those of other members of the family which even minor boys are not allowed to enter at stated hours.
In the expression لا یبدین زینتھن i.e. they display not their زینة (beauty), the word زینة includes both natural and artificial beauty. It signifies the beauty of person, and includes the beauty of dress and ornaments which women wear on their hands, feet, ears, arms, necks, bosoms, etc. The expression, "except that which is apparent thereof," contains all those things which it is not possible for a woman to cover such as her voice, gait or stature and also certain parts of her body which remain uncovered according to her social status, her family traditions, her avocation and the customs of the society. The permission to keep certain parts of the body uncovered will be subject to certain variations. Thus the words, "they display not their beauty" will have different connotations with regard to women belonging to different sections and grades of society and the connotation will change with the change in the customs and modes of living and professions of the people.
The words "and let them not strike their feet so that what they hide of their ornaments may become known," show that public dancing which is so much in vogue in certain countries is definitely not allowed by Islam.
This is the Islamic conception of "purdah." According to it Muslim women may go out as often as it is legitimately necessary for them to do so, but their primary and principal functions are confined to their homes which are as important and serious, if not more, as the avocations of men are. If women take to men’s avocations they seek to defy nature and nature does not allow its laws to be defied with impunity.
If would be noticed that the incident about ‘A’ishah which forms one of the principal subjects of this Surah sheds a flood of light on the form of "purdah" which Islam enjoins its followers to observe. According to tradition when Safwan came to the place where ‘A’ishah was lying asleep with her face uncovered, he recognized her because he had seen her, as he himself afterwards said, before the verse about "purdah" was revealed (Bukhari, Kitabut-Tafsir).
2043B
Decent women.
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As a good deal of misunderstanding and lack of proper knowledge as to what constitutes the Islamic notion of "Pardah" prevails even among Muslims, a somewhat detailed note on this much-vexed question is called for. The following verses deal with every aspect of "Pardah":—
(i) And say to the believing women that they restrain their looks and guard their private parts, and that they display not their beauty or their embellishment except that which is apparent thereof, and that they draw their head-coverings over their bosoms, and that they display not their beauty………(24:32, i.e. the verse under comment).
(ii) O Prophet, tell thy wives and thy daughters and the women of the believers that they should let down over them their loose outer garments. That is more likely that they will thus be recognised and not molested (33:60).
The Arabic word used in this verse (33:60) is, Jalabib of which the singular is Jilbab which means an outer or wrapping garment (Lane).
(iii)